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Concept of Prakriti – Both Physical and Mental
According to the Samkhya we have the concept of the Prakriti which, on the one hand, covers all that is physical and, on the other, all that is mental. The mental events and the physical ones are both abstractions if they are taken as entirely separate and distinct from each other, for they are both the manifestations of the same ultimate reals behaving towards one another according to their own specific laws, The mental and the physical are not two distinct worlds, as it is ordinarily supposed, but they are two co-operating wholes within one whole The Prakriti. The ordinary difficulty as to how two entirely dis-similar wholes can come in contact with each other vanishes when we look at the point from the Samkhya Yoga perspective. From what we have already said it will appear that the relation between the mind and the body or the physical world is not one of interaction or parallelism, but one of co-operation. As it is a case of wholes within a whole, the operations in each whole follow certain universal laws in such a manner that the operations in other wholes follow a course of correspondence in co-operation, so that from a methodological point of view one may regard the operations in one whole as determining and conditioning, in a large measure, the operations of the other. In every sphere operations are self-determining and yet other determining. That the operations in any sphere, by being self-determining can also be other-determining satisfies for us the concept of co-operation or teleology or mutual determinism. When through the operation of the physical phenomenon of light the mental functions so determine the organ of the eye as to facilitate its cooperation with them, or when through the operation of light change is produced in the operative functions of the eye so as to secure the co-operation of the mental functions, we have the perception of an object which is regarded as a mental fact. But this mental fact is, one the one hand, continuous with the sense organ, the physical object and its environment, and, on the other hand, with the final illumination by its association with Purusha or its incorporation in a final scheme of meaning which is the ultimate end of the knowledge process. There is an apparent duality between the physical and the physiological, the physiological and the mental, the mental and the meaningful conscious. But this duality is only an apparent duality, for there is a continuity of process from the mental to the physical, signifying the functioning of one whole within the other, each following its own law in consonance with the law of others. Even the meaningful conscious event is regarded as neither similar (sarupa) nor dissimilar (virupa) to the other events, for it is a final emergent fact which arises out of the conditioning processes of the other wholes. Even the universal and particular are not mental; but the objective; things are themselves of the nature of universal and particular and in accordance with adverse kinds of mental processes either the universal or the particular may be more or less predominantly manifested as facts of consciousness. Thus in perception the notion of the particular is more predominant and in inference the notion of the universal. So the relation of mind and body is no special problem in the Yoga theory, but is deducible from the federal metaphysical position of the system.
CHAPTER IV
Poorva and Uttara Meemaamsa
[CONTENTS-Purva and Uttara Mimamsa – Classification of Darsanas (I) Purva Mimamsa – (II) Uttara Mimamsa or Vedanta – (III) Vedanta and Modern Sciences – (IV) Vivekananda Lecture on Vedana.]
CLASSIFICATION OF DARSANAAS
These two Darsanas are based directly on the Vedas and they discuss the meaning of Vedic expressions and are therefore called Mimamsas. The Purva Mimamsa takes its stand upon such portions of the Veda as relate to Karma Kanda. (Ritual). The Uttara Mimamsa or Vedanta relates more to Jnana Kanda contained in the Upanishads.
The Darsanas or the sciences in India are divided first into two classes.
(1) Aasthika Darsanas i.e. those sciences which accept the authority of the Vedas.
(2) Nasthika Darsanas i.e. those which do not accept their authority. The first division includes Nyaya, Vaiseshika, Samkhya, Yoga Purva Mimamsa and Uttara Mimamsa. The Nasthika Darsanas are chiefly Charvaka, Baudha and Jaina Darsanas.
Of the first group the Nyaya and Vaiseshika relate more to the Material sciences. These include physics, Phemistry etc. The Sankhya and Yoga relate to Biological sciences and deal mainly with life in its relation with material creation. The Purva and Uttara Mimamsa mainly deal with Spiritual matters. They include knowledge both of the known and the unknown. Thus there is in the study of the six systems of philosophy in India a gradual evolution of thought from the known material world to unknown spiritual worlds. Each taught its own way to salvation and they all believe in the existence of God, whereas the Nasthikas do not believe in the existence of God nor do they accept the authority of the Vedas.
Vedanta represents the highest goal of philosophy and it may be said to e in advance of all the other systems, both Aastika as well as Nastika.
Although there are extreme differences of opinion between the Nasthikas and the Aasthikas there was a great toleration amongst the scholars and everyone had the freedom to think in his own way. All tried to establish unity in diversity.
Thus in Santana (Hindu) Dharma, the descriptions of the Supreme (God) are many-sided and comprehensive. Being a Catholic religion, including all Panthas (ways of thinking), it expresses itself in a variety of forms and comprehends all the relations which exist between man and God. Different creeds are but different Paths (Panthas) to reach he Almighty Just as the same sugar is moulded into various figures, one God is worshipped in different forms and names. Real contradictions are felt only in inferior minds.
“Rishi bhirbahudhaa gitam chhandobhirVividhaih Prithak,
Brahma sutra Padachaiva HetumadbhirVinischitaiah” (Bh. Gita 13-4)
The words Vividha and Prithak which appear in the above verse have been used with reference to the diverse nature of the teachings in the Upanishads. In several places they may look contradictory. Badarayana or Vyasa made a great attempt to remove these contradictions and these sutras form up to this day an authoritative exposition of the Vedanta. Jaimini, the author of Mimamsa sutras explained the meaning of the Vedas in his own way and established the Karma Kanda. Jaimini’s exposition is called Purva Mimamsa or Karma Kanda whereas Vyasa’s exposition is called Uttarmimamsa or Janana Kanda or Vedanta.
Sabara Swami was a famous commentator of Jaismini’s Mimamsa Sutra and Kumarila Bhatta wrote an explanatory treatise on his commentary called Slokavarthika.
[ I ] POORVA MIMAMSA
[CONTENTS – Purva Mimamsa – Summary of contents – Yagnas (Sacrifices) – Division of Karmas – Conclusion].
The Vedic religion is divided into two well-known divisions (1) Karma Kanda and (2) Jnana Kanda. The original intention of the Karma Kanda is worship of the Sun, Fire, Indra, Varuna, Rudra and other Vedic deities at sacrificial rituals for obtaining children, cows and other wealth in this life and a happy state of death by the grace of these deities. They worshipped these deities not only for personal benefit, but also for the benefit of the community. The rituals prescribed for the various sacrifices (Yajnas) were different in the different parts of the Vedas, and doubts arose as to which are correct. Jaimini in his Mimamsa Sutra harmonized all seemingly difficult Panthas and Yajnikas, and proclaimed one God. One Yajna and one Veda.
SUMMARY OF CONTENTS OF POORVA MIMAAMSA
Purva Mimamsa contains twelve Adhyayas. The first part of the first chapter `Adhyaya’ deals with the means of knowing Dharma, showing that the Vedic injunction is the reliable means of knowing Dharma. The latter part deals with the question as to what bearing the declamatory texts of the Vedas have upon the means of Dharma. The second chapter deals with what are the Karmas that constitute Dharma – what Karmas are different and what are non-different, - After having established the difference among Karmas, the third chapter discuses about the character of Karmas – whether they are subservient or auxiliary and also about substances and their properties. The subject matter of the fourth chapter is `motive’ – the motive that provides the occasion for a certain Karma or the end for the accomplishment of which the Karma is to be performed. The fifth chapter deals with the order of sequence of Karmas. In the sixth chapter the question of qualifications of the performers of sacrifices has been dealt with. The seventh and eighth chapters contain the details discussion of transference of details of sacrifices by indirect implication from one sacrifice to another. The above transference of details leads to the question of modification wherein the transferred details do not fit in with the bondage and that heaven is obtained only by other details of sacrifice to which they have been transferred. Hence the necessity for the modification of the transferred details to suit the exigencies of the sacrifice and this is described in the ninth chapter. The tenth chapter deals with exclusion of some details when they are transferred from one sacrifice to another if there be no need. In the eleventh chapter, we have got the description of centralization and decentralisation of subsidiary details. The last chapter deals with Prasanga – extended application of he subsidiary details to help another primary.
Read the monumental work “Purva – Mimamsa in its Sources” by Mahamahopadhyaya Dr. Sir, Ganganatha Jha.
The study of Mimamsa is, in fact, indispensable for the study of any branch of Darsana. We accordingly find that almost all writers of great works right up to the seventeenth century were well-versed in Mimamsa and this is clearly seen from their works themselves.
The study of Mimamsa has lately fallen in popular estimation. Not only Sanskrit scholars but also most of Western Orientalists have neglected it. It is the more gratifying that Dr. Jha – has gone very deep into this difficult Mimamsa Sastra and explained with clarity the avowed conclusions of all the Adhyayas. Whereas even great Sanskrit scholars, well-versed in other Sastras generally deal with the part containing Pramana (principles of cognition) leaving aside the Prameya part (the subject proper). Panditji has taken pains to explain the most intricate topics of the Prameya part.
The performance of elaborate sacrifices has fallen into desuetude for many centuries especially in North India and hence is the lack of practical knowledge of these sacrifices.
YAJNAS (SACRIFICES)
The Mimamsikas or the followers of the Karma Kanda, say that according to the Vedas he alone will acquire Moksha who performs Karma because they say that by pleasing the deities, the deities in return produce rain and other things needed by men. The sacrificial ritual has been going on from time immemorial because it was created at the same time as the Universe (Karma is Anadi). The rigorousness of the performance of the Yajnas gradually waned and the Sanskrit writers started other rituals known as the Pancha Maha Yajnas – the five principal sacrifices which did not entail the slaughter of animals. Manu and other Smriti writers enjoined that the following five sacrificial rites should be performed at home by every Grihasta – Manu 3-68-123.
(1) Brahma Yajna – consists of the study of the Vedas.
(2) Pitri Yajna – consists of oblatious to the ancestors.
(3) Deva Yajna – consists of oblations to the Devas through **ire.
(4) Bhuta Yajna – consists of offering of food as Bali in the name of Bhutas (God’s creation).
(5) Manushya Yajna – consists of entertaining uninvited guests (Atithis)
A householder should take his food only after he has in this way satisfied respectively the Rishis the spirits of the departed ancestors, the deities, other living creatures and uninvited guests. In the Bhagvat-Gita, it is started that if a person eats food only by himself he eats Agha or Sin [Gita 3-30].
Taittiriya Samhita says that a Brahmin comes to birth with three kinds of indebtedness (Rina-thraya) namely:- that of Rishis, that of deities and that of Pitris –ancestors. Of these the indebtedness of the Rishis must be repaid by the study and teaching of the Vedas, the indebtedness to the deities by sacrifice (Yajna) and the indebtedness to the ancestors by procreation of children, otherwise there is no Moksha to a householder (Tai. Sam. 3, 6. 10, 5.).
This Karma or sacrifice is to be performed not only by Brahmins but by every one of the four castes. For example, prayers by Brahmanas, protection of the Society by shatriyas, producing corn and maintenance of the prosperity of the community by trade by the Vaishyas and service to the community by the sudras.
The word Yajna was used in a comprehensive meaning of `Every one doing his own duty’.
“Aarambha Yajnah Kshatrascha
Haviryajna Visah smritah
Parichara yajnah Sudrascha
Japa Yajnah Dvijatah”
(Ma. Bha. Sam. 237-12)
If all these duties are not kept going by everybody according to his own status, the entire community has to suffer. It therefore follows that Yajnas in this comprehensive meaning are stated in the Vedas themselves, that no Karma performed for the sake of Yajna creates bondage, and that heaven is obtained only by the performance of Yajnas. Yajnas are Karmas (actions). Even the sun performs his Karma (Yajna) in giving light and sunshine and in causing rain. Rain causes food and food causes living beings (Gita 3-14). The creation itself is the first Yajna of Karma (Yajnah Karma Samudbhavah). If the Karma in the shape of these is given up, the whole of the world will come to a stop; nobody will have anything to eat.
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